Judgment

Judgment appears in David's direct challenge to the arriving men: he explicitly invokes God's ability to see and hold accountable anyone who comes to betray him, trusting divine justice over personal security.

Judgment fell at the threshing floor when Uzzah touched the Ark — here it is set alongside blessing to make the chapter's central point: same God, same Ark, radically different outcomes based on reverence.

Judgment appears here as the unavoidable outcome of David's sin — but David's response reveals his understanding that even God's judgment is more merciful than human cruelty, which is why he chooses to fall into God's hands.

Judgment is invoked here to describe what happened to Korah — his story ended catastrophically, yet the text notes his family survived, showing that divine judgment isn't necessarily hereditary.

Judgment here refers to Paul's own trusted pastoral discernment — he explicitly distinguishes between direct commands from the Lord and his own carefully considered counsel throughout the chapter.

Judgment is implicitly at work here — the desires of the flesh override moral discernment, pulling a person toward choices that bypass sober evaluation of consequences.

Judgment is raised here not as a threat but as something love defangs — John argues that those rooted in God's love can face the day of judgment with confidence rather than dread.

Judgment is named here as the wrong first response when someone you love is caught in sin — John redirects that impulse toward intercession, placing the act of evaluating squarely in God's hands.

Judgment arrives here as God's formal verdict on Solomon — the kingdom will be torn away, though it's calibrated with restraint: not in Solomon's lifetime, and not the entire kingdom, for David's sake.

Judgment is the role Saul was assigned to carry out on God's behalf against the Amalekites — a task he left incomplete while busying himself building a monument celebrating his own victory.

Judgment is the feared purpose behind Samuel's arrival — the elders assume his unexpected visit must mean someone has done something wrong and is about to face consequences.

God's judgment falls on Nabal not through David's sword but through a sudden fatal stroke — the text presents this as divine vindication, showing that God's justice arrived without requiring David's hand.

Divine judgment is the content of Samuel's inaugural prophetic message — God declares permanent consequences on Eli's household, framing judgment here not as arbitrary punishment but as accountability for willful inaction.

Judgment appears here not as a threat to the Thessalonians but as context for their hope — Paul names the coming wrath to show why the rescue Jesus offers is so significant.

Judgment is invoked here not as a threat but as a leveling truth — time and accountability will surface both hidden sin and unnoticed faithfulness, so Timothy shouldn't rush to conclusions in either direction.

Judgment here is the active, historical execution of God's declared sentence against Ahab's house — not a future threat but a present event unfolding as Jehu moves through Jezreel.

Judgment arrives swiftly and supernaturally here — a small Syrian force defeating Judah's much larger army is explicitly attributed to God, making the military outcome a direct divine verdict on Joash's reign.

Judgment is invoked here by Oded to make a crucial distinction — God did use Israel as his instrument of correction against Judah, but their rage exceeded what divine judgment required.

Judgment is invoked here to describe one layer of Mount Moriah's history — God's plague-judgment that stopped at this threshing floor is part of what makes the site theologically loaded.

Judgment here is the fulfillment of Elijah's specific prophecy against Ahab's house — the text presents the seventy deaths not as random violence but as the long-delayed consequence of Ahab's reign.

Judgment here is cast in retrospective light — Jehu's earlier execution of Ahab's house was an act of divine judgment, and God's reward for it (four generations of rule) is now complete with Zechariah's death.

Judgment falls swiftly and severely here — not as personal vengeance but as divine response to a community's outright rejection of God's prophet, a pattern with deep precedent in the Old Testament.

Judgment is the imminent reality Josiah names when he sends his officials to seek God — he recognizes that God's wrath is burning against Judah for generations of disobedience to this very scroll.

Judgment here is the certain endpoint that God's patience is holding back — Peter emphasizes it is coming suddenly and without warning, like a thief in the night.

Judgment is introduced here as the swift divine consequence that follows David's census — the chapter frames it not as arbitrary punishment but as God's direct response to misplaced confidence.

Judgment is what David calls down on Joab's household — invoking divine accountability to make clear that Abner's murder is a wrong that God will not overlook, even if David cannot punish it.

Judgment is what Mephibosheth reasonably expected — the standard fate of a deposed dynasty's heir — making the inheritance he receives instead a direct inversion of what he deserved by political logic.

Judgment falls on Herod immediately and visibly — consumed by worms for accepting divine worship — establishing that God's patience with human pride has limits and that accountability is real.

Judgment appears at the climax of Paul's Areopagus speech as the unavoidable consequence of God's identity — the same God who is near to everyone has also appointed a day of reckoning, with the resurrection as the proof of his authority to judge.

Judgment is invoked here as the theological frame for the lion imagery — the withering of Carmel is Amos's vivid picture of what it looks like when God's verdict arrives in creation itself.

Judgment appears here as the repeating structure Amos has been applying to nation after nation — the concept that made Israel comfortable as spectators before they realized they were next in line.

Judgment is introduced here as the thematic spine of the chapter — God has already condemned surrounding nations, and now turns that same scrutiny on Israel itself.

Judgment here is presented not as God's first resort but as his last — the text explicitly frames it as the outcome of five exhausted attempts at mercy, redefining judgment as the reluctant conclusion of extended grace.

Judgment is invoked here as God's impartial accountability — both a warning that wrongdoing will be repaid and a comfort that the person whose work goes unrecognized by people is fully seen by God.

Judgment falls here not for refusing to fight, but for fighting after God withdrew — the Amorite rout reveals that Israel's presumptuous march was an act of self-reliance that God refused to underwrite.

Judgment here is governed by due process — Moses explicitly requires diligent inquiry before any verdict, establishing that even the harshest divine justice must be grounded in verified truth.

Judgment is referenced here in the context of how bribes corrupt it — even the wise and well-intentioned can have their discernment bent without realizing it when money or influence enters the room.

Judgment here is not impulsive — Moses insists on thorough investigation before any verdict, showing that even the most serious penalties must be grounded in confirmed evidence, not rumor or accusation.

Judgment appears here not as a threat but as a clarifying lens for youth — the awareness that choices matter and will be accounted for is meant to produce wisdom, not anxiety.

Judgment is Solomon's anchor when the system fails — he holds onto the conviction that God has appointed a time to make things right, the same way he has appointed times for every other matter.

Judgment enters the narrative as the king seeks a formal verdict on Vashti's conduct — the royal council is being asked to render a legal judgment on a domestic dispute elevated to state affairs.

Judgment is invoked here to describe the tenth plague as qualitatively different from the previous nine — not a pressure tactic but a final reckoning that will shatter Pharaoh's resistance entirely.

Judgment lands here with full weight — the Egyptian army's destruction is presented not as arbitrary violence but as the serious, just conclusion to a ruler who was given chance after chance and kept choosing his own way.

Judgment appears here as the counterweight to mercy in God's declaration about generational consequences, but the passage uses the contrast to show that even God's harshest warnings are vastly outnumbered by his promises of love.

Judgment is invoked here by contrast — the text pointedly notes the lid is called the Mercy Seat, not the judgment seat, emphasizing that God's meeting place with His people is named after grace.